Adhyaya 160: The Prescribed Emergence and Procedure of the Mathurā Circumambulation (Parikramā)

Verse 1

अथ मथुरापरिक्रमप्रादुर्भावः ॥ श्रीवराह उवाच ॥ अष्टम्यां मथुरां प्राप्य कार्त्तिकस्यासिते नरः ॥ स्नात्वा विश्रान्तितीर्थे तु पितृदेवार्चने रतः।

Now follows the account of the manifestation of the Mathurā circumambulation. Śrī Varāha said: On the eighth lunar day in the dark fortnight of Kārttika, having reached Mathurā, a man—having bathed at the Viśrānti ford—should devote himself to offerings and worship for ancestors and deities.

Verse 2

विश्रान्तिदर्शनं कृत्वा दीर्घविष्णुं च केशवम् ॥ प्रदक्षिणायाः सम्यग्वै फलमाप्नोति मानवः।

Having visited and beheld Viśrānti, and having honored Dīrgha-Viṣṇu and Keśava, a person truly attains the proper fruit of the circumambulation.

Verse 3

उपवासरतः सम्यगल्पमेध्याशनोऽथवा ॥ दन्तकाष्ठं च सायाह्ने कृत्वा शुद्ध्यर्थमात्मनः।

One should be properly devoted to fasting—or else eat only lightly and purely—and in the evening perform the dantakāṣṭha (tooth-stick) rite for one’s own purification.

Verse 4

ब्रह्मचर्येण तां रात्रिं कृत्वा सङ्कल्प्य मानसे ॥ धौतवस्त्रेण सुस्नातो मौनव्रतपरायणः।

Having observed that night in brahmacarya (celibate restraint) and having formed the intention in the mind, one should be well-bathed, wearing washed clothing, devoted to the vow of silence.

Verse 5

तिलाक्षतकुशान् गृह्य पितृदेवार्थमुद्यतः ॥ दीपहस्तो वनं गत्वा श्रान्तो विश्रान्तिजागरे।

Taking sesame, rice-grains, and kuśa grass, intent on rites for ancestors and deities, and holding a lamp, he should go to the grove/wood; weary, he should remain in the vigil called Viśrānti.

Verse 6

यथानुक्रमणं तैश्च ध्रुवाद्यैऋषिभिः कृतम् ॥ एवं परम्परायातं क्रमणीयं नरोत्तमैः।

Just as the sequence was performed by those sages beginning with Dhruva, so too this order—handed down through tradition—should be followed by the best of men.

Verse 7

प्रदक्षिणा वर्त्तमाना भक्तिश्रद्धासमन्वितः ॥ सर्वान्कामानवाप्नोति हयमेधफलं लभेत्।

While performing the pradakṣiṇā (circumambulation) with devotion and trust, one attains all desired aims and obtains a reward said to be equivalent to the fruit of the Aśvamedha.

Verse 8

एवं जागरणं कृत्वा नवम्यां नियतः शुचिः ॥ ब्राह्मे मुहूर्ते संप्राप्ते ततो यात्रामुपक्रमेत् ॥

Thus, having kept vigil on the ninth tithi, disciplined and purified, when the brāhma-muhūrta arrives one should then commence the pilgrimage-journey.

Verse 9

तथा प्रारभयेद्यात्रां यावन्नोदयते रविः ॥ प्रातः स्नानं तथा कुर्यात्तीर्थे दक्षिणकोटिके ॥

Likewise, one should set out before the sun rises; and in the morning one should perform ritual bathing at the tīrtha called Dakṣiṇakoṭi.

Verse 10

विज्ञाप्य सिद्धिकर्तारं यात्रासिद्धिप्रदायकम् ॥ यस्य संस्मरणादेव सर्वे नश्यन्त्युपद्रवाः ॥

Having respectfully petitioned the accomplisher of siddhi—the giver of success for the journey—by whose mere recollection all disturbances are said to perish.

Verse 11

यथा रामस्य यात्रायां सिद्धिस्ते सुप्रतिष्ठिता ॥ तथा परिभ्रमन्तेऽद्य भवान्सिद्धिप्रदो भव ॥

Just as, in Rāma’s journey, your success was firmly established, so too for us who are journeying today—be a giver of success.

Verse 12

इति विज्ञाप्य विधिवद्धनूमन्तं गणेश्वरम् ॥ दीपपुष्पोपहारैस्तु पूजयित्वा विसर्ज्जयेत् ॥

Having thus petitioned Hanūmat—here styled the lord of the gaṇas—one should worship him in due form with lamps, flowers, and offerings, and then formally take leave, concluding the rite.

Verse 13

तथैव पद्मनाभं तु दीर्घविष्णुं भयापहम् ॥ विज्ञाप्य सिद्धिकर्तारं देव्यश्च तदनन्तरम् ॥

In the same manner, having petitioned Padmanābha—Dīrghaviṣṇu, the remover of fear—the bestower of accomplishment, and thereafter the goddesses as well.

Verse 14

दृष्ट्वा वसुमतीं देवीं तथैव ह्यपराजिताम् ॥ आयुधागारसंस्थां च नृणां सर्वभयापहाम् ॥

Having seen (paid homage to) the goddess Vasumatī, and likewise Aparājitā; and also she who abides in the armory, the remover of all fears for people.

Verse 15

कंसवासनिकां तद्वदौग्रसेनां च चर्चिकाम् ॥ वधूटीं च तथा देवि दानवक्षयकारीणीम् ॥

Likewise (one should visit) Kaṃsavāsanikā; and Augrasenā, and Carccikā; and also Vadhūṭī, O goddess—she who brings about the destruction of the dānavas.

Verse 16

जयदां देवतानां च मातरो देवपूजिताः ॥ गृहदेव्यो वास्तुदेव्यो दृष्ट्वानुज्ञाप्य निर्गमेत् ॥

And (having visited) Jayadā, and the Mothers of the deities who are worshipped by the gods; having seen the household deities and the Vāstu-deities, and having sought permission, one should depart.

Verse 17

मौनव्रतधरो गच्छेद्यावद्दक्षिणकोटिके ॥ प्राप्य स्नात्वा पितॄंस्तर्प्य दृष्ट्वा देवं प्रणम्य च ॥

Observing a vow of silence, one should proceed as far as Dakṣiṇakoṭi; having arrived, having bathed, having satisfied the ancestors with libations, and having seen the deity, one should bow in reverence.

Verse 18

नत्वा गच्छेदिक्षुवासां देवी कृष्णसुपूजिताम् ॥ बालक्रीडनरूपाणि कृतानि सह गोपकैः ॥ यानि तीर्थानि तान्येव स्थापितानि महर्षिभिः ॥

Having bowed, one should go to the goddess Ikṣuvāsā, greatly honored by Kṛṣṇa. The sacred fords connected with the forms of Kṛṣṇa’s childhood play—enacted together with the cowherd boys—are precisely those established by the great sages.

Verse 19

पुण्यस्थल महास्थल महापापविनाशनम् ॥ पञ्चस्थलानि तत्रैव सर्वपापहराणि च ॥

It is a meritorious place, a great place, a destroyer of great wrongdoing. There, indeed, are five sacred sites as well, which remove all wrongdoing.

Verse 20

येषां तु दर्शनादेव ब्रह्मणा सह मोदते ॥ शिवं सिद्धमुखं दृष्ट्वा स्थलानां फलमाप्नुयात् ॥

By the mere sight of these, one rejoices together with Brahmā. Having seen Śiva—called Siddhamukha—one attains the fruit of those sacred sites.

Verse 21

हयमुक्तिं ततो गच्छेत्सिन्दूरं ससहायकम् ॥ श्रूयते चात्र ऋषिभिर्गाथा गीता पुरातनी ॥

Then one should go to Hayamukti, and to Sindūra together with his companion. And here a venerable ancient gāthā is heard, sung by sages.

Verse 22

अश्वारूढेन तेनैव यत्रेयं समनुष्ठिता ॥ अश्वो मुक्तिं गतस्तत्र सहायसहितः सुखम् ॥

By that very rider mounted on a horse—where this observance was carried out—the horse there attained release, happily, together with the companion.

Verse 23

राजपुत्रः स्थितस्तत्र यानयात्रा न मुक्तिदा ॥ तस्माद्यानैश्च यात्रा तु न कर्त्तव्या फलेच्छया ॥

A prince remained there; a journey undertaken by conveyance is not a giver of liberation. Therefore, travel by vehicles should not be undertaken with a desire for (spiritual) results.

Verse 24

तस्मिंस्तीर्थे तु तं दृष्ट्वा स्पृष्ट्वा पापैः प्रमुच्यते ॥ कुण्डं शिवस्य विख्यातं तत्र स्नानफलं महत् ॥

At that sacred ford, having seen him and having touched (the sacred object/person), one is released from wrongdoing. There is a renowned pool of Śiva; the fruit of bathing there is great.

Verse 25

मल्लिकादर्शनं कृत्वा कृष्णस्य जयदं शुभम् ॥ ततः कदम्बखण्डस्य गमनात्सिद्धिमाप्नुयात् ॥

Having beheld Mallikā—auspicious and granting victory for Kṛṣṇa—then, by going to the Kadamba-grove, one attains accomplishment.

Verse 26

चर्चिका योगिनी तत्र योगिनीपरिवारिता ॥ कृष्णस्य रक्षणार्थं हि स्थिता सा दक्षिणां दिशम् ॥

There is the yoginī Carcikā, surrounded by yoginīs. She is stationed toward the southern direction, indeed, for the purpose of Kṛṣṇa’s protection.

Verse 27

अस्पृश्या चास्पृशा चैव मातरौ लोकपूजितौ ॥ बालानां दर्शनं ताभ्यां महारक्षां करिष्यति ॥

Aspṛśyā and Aspṛśā—two mother figures honored by the world—(their) sight by children will bring about great protection.

Verse 28

क्षेत्रपालं ततो गत्वा शिवं भूतेश्वरं हरम् ॥ मथुराक्रमणं तस्य जायते सफलं तथा

Then, having gone to Kṣetrapāla—Śiva, the lord of beings, Hara—one’s approach to Mathurā likewise becomes fruitful.

Verse 29

कृष्णक्रीडासेतुबन्धं महापातकनाशनम् ॥ बालानां क्रीडनार्थं च कृत्वा देवो गदाधरः

The “bridge-construction” at the site of Kṛṣṇa’s play—said to destroy great sins—was made by the god Gadādhara for the purpose of children’s play.

Verse 30

गोपकैः सहितस्तत्र क्षणमेकं दिनेदिने ॥ तत्रैव रमणार्थं हि नित्यकालं स गच्छति

There, accompanied by the cowherd boys, he spends a single moment day after day; indeed, for the sake of delight, he goes there continually.

Verse 31

बलिह्रदं च तत्रैव जलक्रीडाकृतं शुभम् ॥ यस्य सन्दर्शनादेव सर्वपापैः प्रमुच्यते

And there itself is Bali-hrada, an auspicious pond made for water-play; by merely seeing it, one is released from all sins.

Verse 32

ततः परं च कृष्णेन कुक्कुटैः क्रीडनं कृतम् ॥ यस्य दर्शनमात्रेण चण्डोऽपि गतिमाप्नुयात्

Further, Kṛṣṇa engaged in play there with roosters; by merely seeing that place, even a caṇḍa (caṇḍāla, social outcaste) would attain a higher state.

Verse 33

स्तम्भोच्चयं सुशिखरं सौरभैः सुसुगन्धिभिः ॥ भूषितं पूजितं तत्र कृष्णेनाक्लिष्टकर्मणा

There, a lofty pillar with a fine summit—adorned with fragrances and sweet scents—was honored and worshipped by Kṛṣṇa, whose actions are unwearied.

Verse 34

तस्य प्रदक्षिणं कृत्वा परिपूज्य प्रयत्नतः ॥ मुच्यते सर्वपापेभ्यो विष्णुलोकं व्रजेत् तु सः

Having circumambulated it and having duly honored it with effort, one is freed from all sins; that person indeed goes to Viṣṇu’s world.

Verse 35

वसुदेवेन देवक्या गर्भस्य रक्षणाय च ॥ कृतमेकान्तशयनं महापातकनाशनम्

And for the protection of the embryo, by Vasudeva and Devakī there was made a ‘solitary resting-place’ (ekāntaśayana), said to remove great sins.

Verse 36

ततो नारायणस्थानं प्रविशेन्मुक्तिहेतवे ॥ परिक्रम्य ततो देवान्नारायणपुरोगमान्

Then one should enter the abode of Nārāyaṇa for the sake of liberation; and then, having circumambulated the gods led by Nārāyaṇa...

Verse 37

अनुज्ञाय ततः स्थानं द्रष्टुं गर्त्तेश्वरं शिवम् ॥ दृष्टमात्रेण तत्रैव यात्राफलमवाप्यते

Then, having obtained permission, one should go to see that place—Garteśvara, Śiva; by sight alone, the fruit of the pilgrimage is obtained there itself.

Verse 38

महाविद्येश्वरी देवी आरक्षं पापकं हरेत् ॥ क्षेत्रस्य रक्षणार्थं हि यात्रायाः सिद्धिदां नृणाम् ॥

The goddess Mahāvidyeśvarī removes sinful harm and bestows protection; indeed, for the safeguarding of the sacred region, she grants people success in pilgrimage.

Verse 39

प्रभा मल्ली च तत्रैव दृष्ट्वा कामानवाप्नुयात् ॥ महाविद्येश्वरी देवी कृष्णरक्षार्थमुद्यता ॥

And there, upon seeing Prabhā and Mallī, one may obtain the desired aims. The goddess Mahāvidyeśvarī stands ready for the protection of Kṛṣṇa.

Verse 40

नित्यं सन्निहिता तत्र सिद्धिदा पापनाशिनी ॥ कृष्णेन बलभद्रेण गोपैः कंसं जिघांसुभिः ॥

She is ever present there—granting accomplishment and destroying sin—as in the time when Kṛṣṇa, Balabhadra, and the cowherds, intent on slaying Kaṃsa, were present.

Verse 41

सङ्केतकं कृतं तत्र मन्त्रनिश्चयकारकम् ॥ तदा सङ्केतकैः सा च सिद्धा देवी प्रतिष्ठिता ॥

There a saṅketaka—a sign or agreed designation—was established, serving to determine the mantra with certainty. Then, by those saṅketakas, that accomplished goddess was installed.

Verse 42

सिद्धिप्रदा भोगदा च तेन सिद्धेश्वरी स्मृता ॥ सङ्केतकेश्वरीं चैव दृष्ट्वा सिद्धिमवाप्नुयात् ॥

Because she grants siddhi (accomplishment) and bhoga (enjoyment), she is remembered as Siddheśvarī. And upon seeing Saṅketakeśvarī as well, one may attain siddhi.

Verse 43

तत्र कुण्डं स्वच्छजलम् महापातकनाशनम् ॥ ततो दृष्ट्वा महादेवं गोकरणेश्वरनामतः ॥

There is a pond of clear water, a destroyer of great sins. Then, having beheld Mahādeva known by the name Gokarṇeśvara, (one proceeds onward).

Verse 44

यस्य दर्शनमात्रेण सर्वपापैः प्रमुच्यते ॥ सरस्वतीं नदीं दृष्ट्वा ततो भद्राणि पश्यति ॥

By his mere sight one is released from all sins. Having seen the river Sarasvatī, thereafter one beholds auspicious outcomes.

Verse 45

विघ्नराजं ततो गच्छेद्गणेशं विघ्ननायकम् ॥ सर्वसिद्धिप्रदं रम्यं दर्शनाच्च फलं लभेत् ॥

Then one should go to Vighnarāja—Gaṇeśa, the leader over obstacles. Beautiful and granting all accomplishments, by his sight one obtains the fruit (of the visit).

Verse 46

महादेवमुखाकारं नाम्ना रुद्रमहालयम् ॥ क्षेत्रपं तं परं दृष्ट्वा क्षेत्रवासफलं लभेत् ॥

Having seen the supreme guardian of the sacred region—Rudramahālaya by name, whose form is like the face of Mahādeva—one obtains the fruit of residing in the sacred place.

Verse 47

तस्मादुत्तरकोटिं च दृष्ट्वा देवं गणेश्वरम् ॥ द्यूतक्रिडा भगवता कृता गोपजनैः सह ॥

From there, having seen the god Gaṇeśvara at Uttarakōṭi, (it is said that) the Blessed One played a game of dice together with the cowherd folk.

Verse 48

नानापहासरूपेण जिताः गोप्यो धनानि च ॥ गोपैरानीय ताश्चैव कृष्णाय च निवेदिताः

In many playful and jesting ways, the gopīs were won over, along with valuables; and the cowherds brought those and presented them to Kṛṣṇa.

Verse 49

गोपालकृष्णगमनं महापातकनाशनम् ॥ समस्तं बालचरितं भ्रमणं च यथासुखम्

The pilgrimage to Gopāla-Kṛṣṇa is said to destroy great sins; likewise, to remember or recite in full the childhood exploits and the wanderings, as one wishes, is meritorious.

Verse 50

कृतं तत्र यथारूपं यद्रूपं च यथा तथा ॥ ऋषिभिः सेवितं ध्यातं विष्णोर्माहात्म्यमुत्तमम्

There it was accomplished in whatever form—whatever the form may be, just so; the supreme greatness of Viṣṇu, served and contemplated by the sages (ṛṣis), is to be understood and remembered.

Verse 51

ततो गच्छेन्महातीर्थं विमलं यमुनाम्भसि ॥ स्नात्वा पीत्वा पितॄंस्तर्प्य नाम्ना रुद्रमहालयम्

Then one should go to the great tīrtha called ‘Vimala’ in the waters of the Yamunā; having bathed, drunk of that water, and satisfied the ancestors with libations (tarpaṇa), one reaches the place called Rudra-mahālaya.

Verse 52

गार्ग्यतीर्थे महापुण्ये नरस्तत्र तथा क्रमेत् ॥ भद्रेश्वरे महातीर्थे सोमतीर्थे तथैव च

At the greatly meritorious Gārgya-tīrtha, a person should proceed in proper sequence; likewise, one should go to the great tīrtha of Bhadreśvara and also to Soma-tīrtha.

Verse 53

स्नात्वा सोमेश्वरं देवं दृष्ट्वा यात्राफलं लभेत् ॥ सरस्वत्याः सङ्गमे च देवर्षिपितृमानवान्

Having bathed and beheld the deity Someśvara, one gains the fruit of pilgrimage; and at the confluence of the Sarasvatī, one should honor the gods, the divine seers, the ancestors, and human beings.

Verse 54

सन्तर्प्य विधिवद्दत्त्वा विष्णुसायुज्यमाप्नुयात् ॥ घण्टाभरणके तद्वत्तथा गरुडकेशवे

Having satisfied them and given in due accordance with rule, one attains communion with Viṣṇu (viṣṇu-sāyujya); likewise at the tīrtha called Ghāṇṭābharaṇaka, and similarly at Garuḍa-Keśava.

Verse 55

गोपानां तीर्थके चैव तथा वै मुक्तिकेश्वरे ॥ वैलक्षगरुडे चैव महापातकनाशने

Likewise at the tīrtha of the cowherds, and also at Mukti-keśvara; and likewise at Vailakṣa-Garuḍa, the destroyer of great sins.

Verse 56

तीर्थान्येतानि पुण्यानि यथा विश्रान्तिसंज्ञकम् ॥ एषु तीर्थेषु क्रमितो भक्तिमांश्च जितेन्द्रियः

These tīrthas are meritorious, forming a circuit known as ‘Viśrānti’; one who proceeds through these tīrthas in sequence—devoted and self-restrained—continues the rite.

Verse 57

देवान्पितॄन् समभ्यर्च्य ततो देवं प्रसादयेत् ॥ अविमुक्तेश देवेश सप्तर्षिभिरभिष्टुत

Having duly worshipped the gods and the ancestors, then one should seek the deity’s favor—O Avimukteśa, Lord of gods, praised by the Seven Sages.

Verse 58

मथुराक्रमणीयं मे सफलं स्यात्तवाज्ञया ॥ इत्येवं देवदेवेशं विज्ञाप्य क्षेत्रपं शिवम् ॥

“May my circumambulation/pilgrimage at Mathurā become fruitful by your command.” Thus having petitioned the Lord of gods, Śiva, guardian of the sacred precinct, the pilgrim proceeds.

Verse 59

विश्रान्तिसंज्ञके स्नानं कृत्वा च पितृतर्पणम् ॥ गतश्रमं परिक्रम्य स्तुत्वा दृष्ट्वा प्रणम्य च ॥

Having bathed at the place called Viśrānti and performed tarpaṇa—offerings of water to the ancestors—and having dispelled fatigue, one should circumambulate, praising, beholding the shrine, and bowing down.

Verse 60

सुमङ्गलां ततो गच्छेद्यात्रासिद्धिं प्रसादयेत् ॥ सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके ॥

Then one should go to the place called Sumāṅgalā and seek the gracious granting of success in the pilgrimage: “O Śiva, auspicious among all auspiciousness, accomplisher of all aims.”

Verse 61

यात्रेयं त्वत्प्रसादेन सफला मे भवत्विति ॥ पिप्पलादेश्वरं देवं पिप्पलादेन पूजितम् ॥

“May this pilgrimage become fruitful for me through your grace.” Thus one approaches the god Pippalādeśvara, worshipped by Pippalāda.

Verse 62

विश्रान्तस्तु परिक्रम्य त्रातस्तत्र महातपाः ॥ उपलिप्य ततस्तस्य शीर्षोपरि महच्छिवम् ॥

Having rested and circumambulated, the great ascetic was protected there. Then, having plastered or cleansed the spot, he placed the great emblem of Śiva upon its top.

Verse 63

स्वनाम्ना चिह्नितं स्थाप्य तदा यात्राफलं लभेत् ॥ कर्कोटकं तथा नागं महादुष्टनिवारणम् ॥

Having installed (it) marked with one’s own name, one then obtains the fruit of the pilgrimage. There too is the Nāga Karkoṭaka, a warder-off of great evils.

Verse 64

सुखवासं च वरदं कृष्णस्याक्लिष्टकर्मणः ॥ सुखासीनं च तत्रैव स्थापितं शकुनाय वै ॥

And there is a ‘Sukhavāsa’—a bestower of boons—for Kṛṣṇa of untroubled deeds; and there too, a ‘Sukhāsīna’ was indeed installed for Śakuna.

Verse 65

स्वानुकूलः स्वरो यत्र प्रवेशे दक्षिणः स्वनः ॥ ध्याता स्वभावे कृष्णेन स्वसा सातिसुखप्रदा ॥

Where, upon entering, the sound is favorable—an auspicious tone—there Kṛṣṇa, in his own disposition, contemplated his sister, who bestows great happiness.

Verse 66

भयार्तेन च कृष्णेन ध्याता देवी च चण्डिका ॥ स्थापिताऽ सिद्धिदा तत्र नाम्ना चार्त्तिहरा ततः ॥

And when Kṛṣṇa was distressed by fear, he contemplated the goddess Caṇḍikā; she was established there as a giver of success, and thereafter (known) by the name ‘Ārttiharā’, the remover of affliction.

Verse 67

दृष्ट्वा सर्वार्त्तिहरणं यस्या देव्याः सुखी नरः ॥ अग्रॊत्तरं शुभवरं शकुनार्थं च याचतः ॥

Having beheld that goddess whose function is the removal of all affliction, a person becomes happy; and one asks for an excellent, auspicious boon—also for the sake of favorable omens.

Verse 68

कृष्णस्य कंसघातार्थं संभूता सा तथोत्तरे ॥ तां दृष्ट्वा मनुजः कामान्सर्वानिष्टानवाप्नुयात् ॥

She was manifested for the sake of Kṛṣṇa’s slaying of Kaṃsa; and upon beholding her, a person would attain all desired aims.

Verse 69

वज्राननं ततो ध्यात्वा कृष्णो मल्लजिघांसया ॥ निहत्य मल्लान्पश्चाद्धि वज्राननमकल्पयत् ॥

Then Kṛṣṇa, intending to slay the wrestlers, meditated on Vajrānana; and after killing the wrestlers, he indeed established Vajrānana thereafter.

Verse 70

वाञ्छितार्थफलं चक्रे कृष्णेनास्य मनोरथान् ॥ यस्यै यस्यै देवतायै तस्यै तस्यै ददौ मखम् ॥

Through Kṛṣṇa, his wishes bore the fruit of the desired aims; and to whichever deity one sought, to that very deity he offered the sacrificial rite.

Verse 71

उपयाचितं तु माङ्गल्यं सर्वपापहरं शुभम् ॥ कृष्णस्य बालचरितं महापातकनाशनम् ॥

But the sought-after auspicious blessing—beneficial and removing all sins—is Kṛṣṇa’s childhood narrative, which is said to destroy great transgressions.

Verse 72

सूर्यं तं वरदं देवं माठुराणां कुलेश्वरम् ॥ दृष्ट्वा तत्रैव दानं च दत्त्वा यात्रां समापयेत् ॥

Having beheld there the god Sūrya, the bestower of boons and the clan-lord of the Māṭhurās, and having given a gift in that very place, one should conclude the pilgrimage.

Verse 73

क्रमतः पदविन्यासाद्यावन्तः सर्वतो दिशः ॥ तावन्तः कुलसम्भूताः सूर्ये तिष्ठन्ति शाश्वते ॥

In keeping with the successive placing of steps, as many as are the directions on every side, so many lineage-born ones abide in the eternal Sūrya.

Verse 74

ब्रह्मघ्नश्च सुरापश्च चौराऽ भङ्गव्रताश्च ये ॥ अगम्यागमने शीलाः क्षेत्रदारापहारकाः ॥

Even those who slay a brāhmaṇa, those who drink intoxicants, thieves, and those who have broken their vows—those given to illicit unions, and those who steal fields and wives—

Verse 75

मथुराक्रमणं कृत्वा विपाप्मानो भवन्ति ते ॥ अन्यदेशागतो दूरात्परिभ्रमति यो नरः ॥

Having undertaken the circumambulation and sacred visitation of Mathurā, they become free from wrongdoing. And the man who, having come from another land from far away, wanders about—

Verse 76

तस्य सन्दर्शनादन्ये पूताः स्युर्विगतामयाः ॥ श्रुतं यैश्च विदूरस्थैः कृतयात्रं नरं नरैः ॥

By merely seeing him, others would be purified and become free from illness. And even those who are far away, upon hearing that a man has performed the pilgrimage—

Verse 77

सर्वपापविनिर्मुक्तास्ते यान्ति परमं पदम् ॥

Freed from all wrongdoing, they attain the highest state.

Verse 78

प्रक्षाल्य पादावाचम्य हनुमन्तं प्रसादयेत् ॥ सर्वमङ्गलमाङ्गल्यं कुमारं ब्रह्मचारिणम्

Having washed the feet and performed ācamana, one should seek the grace of Hanumān—most auspicious among the auspicious, ever youthful, and a brahmacārin, a celibate student.

Verse 79

ख्यातिं गतानि सर्वाणि सर्वपापहराणि च ॥ वत्सपुत्रं ततो गच्छेत् सर्वपापहरं परम् ॥ अर्कस्थलं वीरस्थलं कुशस्थलमनन्तरम्

All these have become renowned and remove every sin. Thereafter one should go to Vatsaputra, the supreme remover of sins; then to Arkasthala, to Vīrasthala, and afterwards to Kuśasthala.

Verse 80

वर्षखातं ततो गत्वा कुण्डं पापहरं परम् ॥ गत्वा स्नात्वा पितॄंस्तर्प्य सर्वपापैः प्रमुच्यते

Then, having gone to Varṣakhāta, to the kuṇḍa that is a supreme remover of wrongdoing, one goes, bathes, and offers tarpaṇa—libations—to the ancestors; one is released from all wrongdoings.

Verse 81

दृष्ट्वा ततः सुविज्ञाप्य गणं विधिविनायकम् ॥ कुब्जिकां वामनां चैव ब्राह्मण्यौ कृष्णपालिते

Then, having seen and duly addressed the gaṇa—Vināyaka, lord of rites—one should also visit Kubjikā and Vāmanā, the two brāhmaṇī figures protected by Kṛṣṇa.

Verse 82

गङ्गा साध्वी च तत्रैव महापातकनाशिनी ॥ दृष्ट्वा स्पृष्ट्वा तथा ध्यात्वा सर्वकामान्समश्नुते

There too is the holy Gaṅgā, destroyer of great transgressions. By seeing her, touching her waters, and meditating upon her, one attains all desired aims.

Verse 83

धारालोपनके तद्वद्वैकुण्ठे खण्डवेलके ॥ मन्दाकिन्याः संयमने असिकुण्डे तथैव च

Likewise one should proceed to Dhārālopanaka; similarly to Vaikuṇṭha and Khaṇḍavelaka; to the Saṁyamana of the Mandākinī; and also to Asikuṇḍa.

Verse 84

दृष्ट्वा गच्छेत्ततो देवीं या कृष्णेन विनिर्मिता ॥ कंसभेदं प्रथमतः श्रुतं यत्र कुमन्त्रितम्

Having seen these, one should then go to the Goddess established by Kṛṣṇa—where, first of all, after counsel, the plan to overthrow Kaṁsa was heard.

Verse 85

एवं प्रदक्षिणं कृत्वा नवम्यां शुक्लकौमुदे ॥ सर्वं कुलं समादाय विष्णुलोके महीयते

Thus, having performed the circumambulation (pradakṣiṇā) on the ninth day of the bright fortnight of Kaumudī, and bringing along one’s whole lineage in merit, one is honored in Viṣṇu’s realm.